Tip:
Highlight text to annotate it
X
We have produced some dvds
with the video recording of the empowerment given by H.H. Khenchen Jigme Phuntsok Rinpoche in 1999
during the Sukhavati(Ultimate Bliss) Dharma Assembly held at the district of lay practitioners.
To people of our time, this dvd record
brings very transcendent blessings and benefits.
Hence, before I give instructions on the Method for the Practice of Amitabha
we should listen to the recording with dedication and receive the empowerment from His Holiness.
Some people might wonder
if it is possible to truly receive the empowerment or blessing through watching a dvd.
Regarding this issue, I have explained to you earlier this year
when I imparted the Bodhisattva vows during the teaching on the Way of the Bodhisattva(Bodhicharyavatara).
H.H. Khenchen Jigme Phuntsok Rinpoche was very rigorous when it came to transmission.
However during his trip to the United States in 1993
in a local Buddhist monastery,we all together received
the Avalokiteshvara Empowerment given by the 2nd Dudjom Rinpoche.
And it was also through watching a TV screen.
At that time Rinpoche said
although I have not had the opportunity to meet H.H.the 2nd Dudjom Rinpoche personally
yet we are very fortunate to have this dvd of such an empowerment.
We shall receive his empowerment together.
Therefore,with the atititude towards a real empowerment
everyone present put hands together palm to palm with veneration
and did the chantings together with Rinpoche as required in the empowerment liturgy.
After the perfect conclusion of the empowerment
Rinpoche told us to generate the thought in our mind
that we had truely received this empowerment.
In his entire life, Rinpoche wouldn't have manifested this kind of behaviour at all
if receiving empowerments and Dharma transmissions in this way brings out no real benefits.
Some of our senior Dharma friends know about this very well.
Thus I would like to give you the Amitabha Empowerment by using this dvd, which is very essential.
I suggest that those Dharma friends with favourable karmic affinity receive this empowerment
because perhaps some of you
did not get a chance to meet H.H. Khenchen Jigme Phuntsok Rinpoche personally
or have an opportunity to listen to his supreme teachings.
Yet we still have such a favourable circumstance
to be able to receive the empowerment through watching the video recording.
I consider this to be a very rare opportunity.
This time we have tried our utmost to provide you
with conveniences so that you can receive the Amitabha Empowerment.
And for all of you, particularly for those
who have great aspiration and strong faith towards transference to the Buddhafield of Ultimate Bliss, it is of great importance.
As you may also know, many prophecies told that
whoever comes into contact with His Holiness can gain rebirth in the Buddhafield of Ultimate Bliss.
When we visited the southern and northeastern regions of China
Dharma friends often asked me questions such as:
What shall we do now to be regarded as having come into contact with His Holiness
since we haven't met His Holiness personally?
Regarding this matter, I also gave some answers at that time. So I think that
of course those Dharma friends who have
received the empowerment in front of Lama Rinpoche himself and generated the aspiration of taking rebirth in the Buddhafield of Ultimate Bliss
are connected to him without any doubt.
Then for people at present without such opportunity
by receiving the empowerment and becoming connected to his Dharma impartation this time
you are also regarded to have come into contact with Rinpoche.
That those in contact with Rinpoche will take rebirth in the Buddhafield of Ultimate Bliss is clearly stated in the prophecies.
More than two hundred years ago, there was a renowned master named Dodrupchen Rinpoche in Tibet.
In one of his future prophecies it was written :
At Damchen, ala, mutian, larung Valley, guru Rinpoche's emanation will appear with the name "Jigme"
Surrounded by four groups of disciples, the Bodhisattva will propagate exoteric and tantric Dharma like an illuminating sun.
It was a very precise prophecy.
What does it mean? It told us of five perfections here.
The first one of the five perfections is the perfect place.
That is, Mount Damchen on the right and Mount Ala on the left
and Larung valley of Mutiannv Mount in the middle.
It talked about the place where His Holiness would impart Buddhist Dharma in the future.
And the second line talks about the perfect teacher
that is, the emanation of Padmasambhava's speech: H.H. Khenchen Jigme Phuntsok Rinpoche.
The name Jigme was clearly stated in this prophecy.
And the third line. As we all know in Tibetan Buddhism
there had been no transmission of the Bhiksuni vows over the years.
Since His Holiness visited the Chinese region and accepted four groups of disciples in 1987
we have got four groups of disciples in Larung Gar.
That is to say, there are both Bhiksu and Bhiksuni.
Rinpoche got four groups of disciples.It (the third line) talked about "four groups of disciples".
Then it's the perfect Dharma.As we also know
some monasteries in the Tibetan region
take Dzogchen (Great Perfection),unsurpassable Secret Mantra Doctrine very seriously.
But they don't propagate the Five Great Mahayana Texts and other Exoteric Dharma very much.
While some monasteries in the Chinese region take the Exoteric Dharma rather seriously,
but there is barely any teaching of Tantric Dharma.
But our Buddhist Institute is not like that. Whe have both Exoteric and Esoteric Dharma.
Just like the sun radiates over the entire earth, the Exoteric and Esoteric transmissions
bring benefits to us all.
Hence,this four-line prophecy already told us the four out of five perfections about H.H. Khenchen Jigme Phuntsok Rinpoche.
And the following text of the prophecy also says:
His activity of benefiting sentient beings is of indomitable spirit, his disciples are all over the world
whoever comes into contact with him will take rebirth in the Buddhafield of Ultimate Bliss. There was such a three-line verse.
The first line talked about the perfect time.
The perfect time means
Buddhism had experienced bad times from various kinds of attacks in Tibet;
eventually H.H. Khenchen Jigme Phuntsok Rinpoche appeared to promulgate Buddha Dharma
which led to a new era of the flourishing of Dharma in Tibet.
This new flourishing era of Dharma propagation is regarded as the perfect time.
The the four groups of disciples of His Holiness, whether Chinese or Tibetan
are all over the world.
This is not praising self or belittling others.You should have noticed,
whether in the Tibetan region, the Chinese region or abroad
lineage disciples of Larung are nowadays all over the world.
We all know that.
The last line is of great importance:
Whoever comes into contact with him will be reborn in the Buddhafield of Ultimate Bliss.
So what is regarded as "come into contact"? As I explained earlier
It means that, for those who have received the empowerment this time
if you can recite single-mindedly the heart mantra of Buddha Amitabha 300,000 times as His Holiness requested
or, as Rinpoche told us before
if you can finish reciting the name of Amitabha
"Namo Amitabha" this six-syllable phrase 6 million times
you will surely be reborn in the Buddhafield of Ultimate Bliss..
This was stated and guaranteed by Rinpoche repeatedly.
Thus we really hope that
you can follow the liturgy
and while you receive the empowerment,regard wholeheartedly
that you are receiving the empowerment from H.H. Khenchen Jigme Phuntsok Rinpoche himself.
You should think in this way to receive the empowerment.
After this, we should practice the method of Pure Land accordingly.
By doing this, I believe it will benefit you greatly.
On the other hand, you should try to help your family and friends
and other Buddhists you know
to receive this Dharma teaching as well.
We all believe that H.H. Khenchen Jigme Phuntsok Rinpoche is now in the Buddhafield of Ultimate Bliss.
Because if we look at Rinpoche's lifetime career of benefiting beings with Dharma propagation and how he dedicated this merit
various pieces of evidence lead to the conclusion of his transference to the Buddhafield of Ultimate Bliss.
We don't have any doubt about this.
Rinpoche's transference to the Buddhafield of Ultimate Bliss and his vast aspirations
have generated inconceivable causes and circumstances.
Thus,whether the four groups of resident Dharma companions in the Buddhist Institute
or four groups of Dharma companions outside, including mostly members of the Bodhi Association
I hope all of you are sure to practice this method for Pure Land.
Especially when you receive the empowerment from the video recording
you should receive it with veneration
and in your mind regard that it's not different from the real presence of Rinpoche.
I don't think there is any difference at all.
That’s why, sometimes, a few years after His Holiness passed away
like when I was sorting out some texts for this dvd yesterday and the day before,
after watching the video, I really feel that
even when Rinpoche was around, I didn't feel like the circumstances were as good
as it was when I listened to it and received this kind of empowerment this time.
I experienced a different kind of conviction, and it was growing even stronger and stronger.
Rinpoche also used to say: "While I am still alive
many of you as my disciples might not have very strong faith.
However after I pass away, perhaps your faith will be stronger."
I think perhaps many of us are like this.
Hence, although I have seen many distinguished masters at home and abroad,
maybe it was because of different opportunities
I feel a teacher with close transmission like H.H. Khenchen Jigme Phuntsok Rinpoche
is really difficult to encounter.
Thus I believe the Vajra speech of Rinpoche
has an inconceivable power of blessing to whomever hears it.
I suggest that you all listen to it and receive the empowerment with veneration.
According to different intentions and capacities of individual sentient beings, be it that of Mahayana or Hinayana common vehicles we pray to you to turn the Wheel of Dharma.
Today, monks and nuns of Larung Five Sciences Buddhist Academy,
Buddhists of International Sutra Study Association and Tibetan Buddhist laity center Buddhist practitioners
together with believers from all directions gather here
on the 22nd of September of the Tibetan Calendar, 1999, the day of the Divine Descent,
the Sukhavati Dharma Assembly has officially begun!
Our institute consists of four divisions which are further divided into thirty-nine districts.
All Tibetans can understand what I say
While other Buddhists, Chinese people being in the majority, cannot fully understand my speech.
This time we are not able to arrange a word for word translation.
But we will have a new arrangement in future.
You know when we had lessons in the ten-thousand-people grand assembly hall,
because those Chinese disciples could not understand what I said
they had to wait for the next day
when Khenpo Sodargye, Khenpo Yeshe Phuntsok or Khenpo Kalzang could translate the teachings for them.
But from now onwards
we plan to buy some equipment for simultaneous translation.
Then when I speak in Tibetan, Chinese disciples can use headphones to hear and receive teachings in Chinese.
Yesterday I had a discussion with Khenpo Sodargye.
If Chinese disciples actively take part in this matter
from then on
you will understand immediately everything that’s being said in our class Dialogue:
be it an important or a trivial matter, even a joke.
Thus Chinese disciples of the four groups, you should be delighted.
The institute holds four regular Dharma assemblies every year.
The Sukhavati Dharma Assembly is organized by the Buddhist laity center,the scale of which is the smallest of the four.
The range of participants is quite limited this year in particular.
This is decided based on all kinds of outer, inner and secret factors.
The Dharma Assembly is held in a relatively confidential manner for seven days.
Some people of the Institute went to visit their families;
some went away to prepare food stock. They could not participate.
Practitioners outside of our Academy were not notified
except those from Luorou and Seerba in Sedar County.
We did not notify the practitioners from other areas like Drakhok,Nyarong, Garze or Daofu.
That is why we don't have so many believers participating in the Dharma Assembly this year.
Anyway, the Dharma Assembly has great significance for those who do participate.
We will practice the method for transference to the Pure Land together for the following seven days.
As Chinese disciples of the four groups,
although you might not understand all content during these days
everything we recite during the Dharma Assembly is about the skillful method for transference to the Buddhafield of Ultimate Bliss.
So we should generate the aspiration of the transference to Buddhafield of Ultimate Bliss and recite the name of Amitabha Budhha and his heart mantra.
This method for transference
is actually a practice acknowledged by all three major schools of Buddhism in the world.
It has a very supreme blessing.It's also an easy-to-practice path.
Among Tibetans,
with few exceptions, most people can get a good understanding about the contents of the Dharma Assembly.
As Chinese practitioners you should know from beginning to end
whether reciting mantras, singing Dharma songs, or listening to the spiritual teacher giving the initiation and oral transmission,
all are skillful means about transference to the Buddhafield of Ultimate Bliss.
So you should listen single-mindedly.
Next we should arouse a thought:
in order to benefit all sentient beings
and in order to accomplish the fruit of Protector Samantabhadra's four kayas and five wisdoms in this life
I listen to and receive the profound empowerment that leads to spiritual maturity and will practice in accordance with the teaching to liberation.
After generating such supreme bodhichitta, the teaching you listen to
is the unfailing skillful method for the transference to the Buddhafield of Ultimate Bliss, the very profound Amitabha Empowerment.
Regarding this empowerment
what should be done by the teacher has been accomplished according to the traditions.
What should be done next by the disciples is to offer the mandala for receiving the teaching.
Om Vajra Bhumi Ah Hum\nVajra ground free base
Om Vajra Rekhe Ah Hum\nfence of Iron Mountains
central Mount Meru, King of Mountains
Purvavideha, Jambudvipa\nAparagodaniya, Uttarakuru
The subcontinents
Deha, Videha and so on
the Precious Mountain, the Wish-fulfilling Tree, the Inexhaustibly Bountiful Cow and the Spontaneous Harvest,
The Seven Attributes of Royalty plus the Vase of Great\nTreasure
the four outer goddesses beginning with the Lady of Beauty;\nthe four inner goddesses beginning with the Lady of Flowers.
the Sun,the Moon, the Precious Umbrella and the Banner Victorious
All the wealth of gods and men, leaving out nothing ...
I offer this mandala to all the glorious and sublime root and lineage teachers
and to all the Buddhas and Bodhisattvas.
Please compassionately accept such offerings for benefiting sentient beings.
Then hold us and give blessings.
The ground is purified with perfumed water and covered with flowers of various sorts and varieties. The solemn sun and moon are above the top of Mount Meru and the Four Continents.
I offer this mandala to all Buddhas and Buddhafields and may all sentient beings be transferred to the pure Buddhafields.
Tram Guru Ratna Mandala Pu Dza Me Gha Sa Mu Dra Sa Pa Ra Na Sa Ma Ye Ah Hum.
Ay, is there anyone here from the program control room?\nThis microphone needs to be fixed.
People from outside please keep quiet, otherwise you will disrupt our teaching and listening.
Next step, you visualize your teacher as the real Amitabha Buddha,
then pray to your teacher to bestow the profound empowerment that enables your spiritual maturation.
Repeat after me while you visualize it.
Guru, protector, the great compassionate one
Hold us with your compassion.
I beseech the empowerment and your blessing.
Lead me to maturity and liberation.
Guru, protector, the great compassionate one,
Hold us with your compassion
I beseech the empowerment and your blessing
Lead me to maturity and liberation.
Guru, protector, the great compassionate one,
Hold us with your compassion.
I beseech the empowerment and your blessing;
lead me to maturity and liberation.
Then recite together with me the verses of taking refuge, generating bodhichitta and taking the samaya vows.
Until I realize the essence of enlightenment,
I take refuge in the Three Jewels
and keep the Three Jewels in mind.
I confess my past negative actions;
from now on I am determined to perform positive actions;
in order to benefit sentient beings I generate bodhichitta
and observe pure samaya vows
that I vow to never break
Until I realize the essence of enlightenment.
I take refuge in the Three Jewels
and keep the Three Jewels in mind;
I confess my past negative actions
from now on I am determined to perform positive actions;
in order to benefit sentient beings, I generate bodhichitta
and observe pure samaya vows
that I vow to never break
Until I realize the essence of enlightenment.
I take refuge in the Three Jewels
and keep the Three Jewels in mind.
I confess my past negative actions;
from now on I am determined to perform positive actions;
in order to benefit sentient beings, I generate bodhichitta
and observe pure samaya vows
that I vow to never break.
Now visualize all phenomena in samsara and nirvana coming to the empty state,
meditate on the all-pervasive loving compassion from the empty state, visualize your awareness as a red syllable HRI
upon a lotus and moon seat. Its light rays radiate from it, accomplishing the two kinds of benefit.
Oneself transforms naturally into the transcendent accomplished conqueror, Amitabha Buddha, red in color.
He has one face; his two hands rest in the mudra of equipoise, holding a begging bowl filled with nectar.
His two legs are in the posture of immutability.\nHis enlightened body is clothed in the three dharma garments
The marks and signs [of enlightenment] are utterly perfect.\nHe is the supreme personification of the five kayas of the Buddha
appearing, but with no inherent nature,\nIn his heart, upon a moon, is a red HRI.
The mantra circles it clockwise,\nradiating light, and all the Sugatas
Just as visualized, are invited and dissolve. DZA HUNG BAM HO.
Ohya, today at the Sukhavati Dharma Assembly
demons from the entire land of Tibet, the land of snows:
haunting ghosts, sad ghosts, one-horned ghosts, female ghosts, numerous ghosts and goblins shall come here.
Especially those from the entire region of Dokham and local areas:
all haunting ghosts, sad ghosts,one-horned ghosts and female ghosts, all these ghosts and spirits
shall all come with their retinue upon the unfailing power of the Three Jewels
to listen to the Dharma with joy.
TRA GE RANG TRA HONG TRA.
Accompanied by the horrendous sound of Hum,\nAll ghosts and spirits shall be crushed.
The Deity who bestows siddhis,\nThe Destroyer Vajra, to you I prostrate.
Called upon by the wrathful deity, All ghosts and spirits shall gather here.
Gathered to obtain the fruit of Bodhi, You shall listen to the Dharma with respect.
Different kinds of Maras from all directions,\nresentful ghosts, female ghosts and so on
shall all come to participate in our Dharma Assembly.
This time we will also provide food to these spiritual ghosts.
During the Dharma Assembly
vegetarian meals are offered to monks and nuns, milk tea is offered to lay practitioners.
In order for these ghosts to receive benefits
we will have the liturgy of offering the body all together this afternoon before we finish.
Starting from this afternoon, we are going to perform fire offerings once every day during the Dharma Assembly.
Today the Buddhist laity center shall provide fuel for the fire offering. You can bring some wood or dried yak dung.
As for the offerings to go in the fire,
all disciples of the four groups of the Academy and believers from all directions are welcome to contribute what you can.
This is going to be food for ghosts all over the land of snows.
On the sixth day
the Buddhist laity center shall take responsibility of reading the Ritual of sending off demons,
and then send these ghosts back to where they came from.
Today the Buddhist laity center takes responsibility for the fuel for the fires.3
The Dhamakaya district, the Sambhogakaya district and the Nirmanakaya district will take responsibility in turn for the next three days.
The day after that the Continent of Dorje Dudjom or the International Sutra Study Association will be in charge.
Then monks in the Academy can take charge for two days after that.
In order to make these ghosts and spirits happy and satisfied
we should hold such fire offering ceremonies.
The fire offering site should not be too close. Otherwise it will get pungent.
So the Buddhist laity center shall choose a place slightly far off.
So that food for these ghosts has been arranged.They all have become our retinue.
Remember that.
The first is the vase empowerment
The master of ceremonies is a bit arrogant. Is he from Kangdong Monastery?
From Seerba.
What is your name? My name is Gachung(small happiness)
You should be called Gachen(big happiness). Shouldn't be small happiness, it should be big happiness.
Very good.\nHe is the master of ceremonies from our Buddhist laity center.
Is he from the Buddhist laity center?
No, he is a monk of the Academy.
Oh. So they do not have any master of ceremonies. They borrowed one from the Sangha members. How embarrassing!
They don't even have any master of ceremonies? They should have one.
Lama Byang Chub and the rest of the Buddhist laity center are embarrassed today.
They had to borrow a master of ceremonies from the monks.
Actually this time it is very simple to moderate the ceremony.
You only need to prepare a vase, a Buddha crown, a picture of Amitabha, the heart mantra of Amitabha
and a mirror, that's it!
Better get Yangjung to the stage.
Ok. The vase is placed above the disciples.
Jé! The wisdom of great bliss is the nature of the five kayas,\nThe vase contains objects symbolizing the perfect five kayas.
For you to become sons of Buddhas,\nI bestow the empowerment to you, noble ones.
OM AMIDEWA AYU SIDDHI HUNG HRI\nGA NA XIA A BO KE ZA
With water from the auspicious vase the empowerment is bestowed,\nMay the all-pervasive great compassion and voidness be perfected,
and the perfect qualities of Buddha's three kayas and five wisdoms be obtained!
You should visualize ambrosia rain falling from Amitabha Buddha's body.
The ambrosia dissolves into you through the crown of your head and permeates your entire body, inside and out,
completely dispelling all diseases,resentful demons, ghosts and karmical hindrances.
The essence of the vase water stays at the crown of your head and in the heart center.
You are to become as accomplished as Amitabha.This time we have so many people
that blessed objects of the empowerment cannot be passed to everyone individually.
But that is all right.
The second is the crown empowerment.
It requires a crown and water to bestow empowerment according to the Kriya vehicle.
Usually a child will take a bath right after he is born.
If he is the successor of a king, a crown will be offered to him after the bath.
Likewise, there are water empowerment and crown empowerment in the Kriya vehicle.
Next,you are offered to wear the Buddha crown.
When you wear it, you have become the successor of Amitabha Buddha.
From now onwards, do your utmost to benefit sentient beings with authentic Dharma.
You should also visualize as follows:
HRI Five empowerments perfect the bodhichitta,\n(with which)the bodhisattvas vastly benefit other beings.
Wisdom and skillful means is the nature, you should accept the Buddha crown with ribbons.
In the future,the Buddha crown should have
a white ribbon on one side\nand a red ribbon on the other.
This signifies skillful means and wisdom.
HRI JA LA AH BO KE TRA
After having received the empowerment of the Buddha crown with ribbons, visualize that you have obtained the unshakable Dharma sovereign of Tathagata.
The third is the body empowerment.
Each of you shall visualize that in the heart center of Amitabha
another Amitabha one inch tall appears which looks exactly the same.
Through the top of your head, (this small Amitabha) goes down into your heart.
Think that you have received all the siddhis and blessings from Amitabha Buddha's body.
As rainbows appear in the sky, so do supreme Yidams continue to manifest.
By the unchanging absolute nature,\nmay I attain the fruit of empowerment free from all elaborations.
OM AMIDEWA AYU SIDDHI HUNG HRI\nGA YA AH BO KE TRA GA YA AH BO KE TRA
With the statue of Amitabha, I bestow the empowerment.
May you attain the realization that all appearance is the pure mind of the yidam, free from attachments.
The fourth is speech empowerment.
Visualize that the mantra OM AMIDEWA AYU SIDDHI HUNG HRI
rises from Guru Amitabha's heart and comes out through his mouth.\nThen it goes down through your mouth and dissolves into your heart.
You have received all siddhis and blessings of Amitabha Buddha's speech.
Empty is all sound, as echoes in a valley\nDevoid of intrinsic reality yet dancing in forms of appearance.
May it become the cause of all Siddhis, I beseech the empowerment of the transcendent speech of mantra. 成为一切悉地因\n愿得妙语咒灌顶
OM AMIDEWA AYU SIDDHI HUNG HRI\nGA YA AH BO KE TRA.
By bestowing the empowerment of mantra, may various beings become able to speak of the Dharma.
The fifth is mind empowerment
This mirror signifies Amitabha's wisdom, clear and shining. It refects various images.
Likewise, Amitabha Buddha sees all phenomena perfectly clearly
with his wisdom of omniscience and wisdom of reality free from any conceptual stains.
Rest in the state in which Amitabha's wisdom and your consciousness are inseparable.
The nature of the mind is beyond any fabrication, the reality of which is Clear Light.
The great bliss is none other than this: that I may be bestowed with the empowerment of Amitabha's wisdom!
OM AMIDEWA AYU SIDDHI HUNG HRI\nTSE DA AH BO KE TRA.
By bestowing upon you the empowerment of wisdom and great bliss, may you obtain innate absolute wisdom.
Last we dedicate the merit by reciting the Auspicious Verse.
SAMAYA Kya Kya Kya
OM YE DHARMA HAYTU PRABHAVA HAYTUNTE SHAN TATAGATO HYAWADAT TESHAN
TSAYO NIRODHA EWAM WADI MAHA SHRAMANAYE SOHA
The unfailing nature of the Three Jewels,\nThe great warrior eliminating all sufferings of lower realms,
The teacher leading us to the pure land,\nAmitabha Buddha, from you I beseech auspiciousness!
Where do nuns stay?\nAre they over there?
Amitabha Buddha bestows auspiciousness, so does Amitabha's consort Pandaravasini!
Including the merit of accomplishing the profound empowerment
I dedicate all merits of three times accumulated by myself and others as causes of great enlightenment.
Now we recite the dedication text together:
By this merit, may I attain omniscient Buddhahood\nAnd overcome all enemies, the mental afflictions.
May I liberate all beings from the ocean of samsara,\nUnsettled by the waves of birth, old age, sickness, and death.
Homage to the teacher Buddha Shakyamuni!
Homage to the wisdom warrior Manjushri!
Homage to the entire loving lineage masters!
The unsurpassed, profound, and wonderful Dharma,
Is difficult to meet for hundreds and thousands of millions of eons.
Now that I get the chance to see, hear, receive and practice it,
May I understand the ultimate meaning of the Tathagata.
In order to liberate all sentient beings,\nPlease generate the supreme bodhichitta!
Today we will practice the method for the practice of Guru Amitabha together.
But before we start to practice, I shall explain the specific methods of this practice to you.
Lately the Institute has been holding the Dharma Assembly.
After this, as you will have understood the method for practice
and have received the empowerment from H.H. Khenchen Jigme Phuntsok Rinpoche,you must practice it diligently.
Without practicing it,sometimes I get this feeling
that there is no true value in worldly matters.
The same goes for debating skills and knowledge about Dharma.
None of these is useful on one's deathbed.
What really matters? It is the transference to the Pure Land.
This is very much emphasized in both the Tantrayana and Sutrayana traditions.
This method for Amitabha practice has many different characteristics compared to those of the Sutrayana tradition.
I hope some individual practitioners of the Pure Land school
will also be delighted to receive it.
Ignorant people completely separate Sutrayana and Tantrayana,
but wise people would not do this.
After all, it is to say although you are a practitioner of the Pure Land school
no practice in the Tantrayana tradition would pose any obstacle to the Pure Land school.
Thus you should learn the Dharma with open mind
that will bring great benefits to you.
So today, I will give you a brief literal explanation
of the Method for the Practice of Amitabha.
After this you should know how to practice.
The Dharma Assembly has been going on for two days, and many practitioners have been practicing quite well.
However, are you practicing the way as it ought to be?
We are doing recitation of the Amitabha heart mantra everyday.
Do we visualize according to this method? We should have a close check.
First, the title here is:
Guru Amitabha Practice - The Swift Path to Great Bliss.
In this practice, the teacher (guru) and Buddha Amitabha are inseparable.
The title is “Swift Path to Great Bliss”
which means this practice is a swift path to transference to the Buddhafield of Ultimate Bliss.
As long as one completes the four causes of transference to the Buddhafield of Ultimate Bliss,
and wholeheartedly practices this diligently
no matter how bad the karma one has,
except for the karma of slandering the truth and the five crimes with immediate retribution, one can take rebirth in the Buddhafield of Ultimate Bliss.
That is why it is called "Swift Path".
Thus we are very fortunate to encounter this Pure Land teaching.
In the Tibetan version of the Amitabha Sutra, it says:
"If one has not accumulated merits, one would not hear this teaching. Only those who have accumulated merits will come across it."
Indeed, to encounter these Pure Land teachings
wouldn't be possible for us without having accumulated immense merits in previous lives.
Those who take part in the Sukhavati Dharma Assembly, hear and recite the name of Buddha Amitabha
or encounter the Amitabha-sutra in this very life
have previously accumulated abundant merits, made offerings in front of Buddhas and Bodhisattvas and served them.
So you know that you are fortunate and you must practice.
After we have practiced accordingly, no matter how bad our karma is,
as ordinary beings with all bounds and restrictions, transference is not difficult.
Some of us here are Tripitaka masters
who can basically recite all Five Great Mahayana Texts and fully understand them.
You should not think that Pure Land teachings have no significance to you.Never think like that.
You should also recite diligently, practice properly
as required by our teacher.
You should complete the number of recitations of Amitabha's name as you have committed to previously.
I Myself have committed to a number of recitations which I have yet to complete, every day I am very concerned about this.
If death arrives suddenly, I am not sure whether I will be able to gain rebirth in the Buddhafield of Ultimate Bliss.
Due to busy everyday Dharma matters
and various others, I keep putting it off again and again.
But the day when death comes
I might regret it.
Hence for some individual Dharma companions, when you do not have many things to attend to
you should enter a retreat or find another way
to soon complete the recitation of Buddha names or heart mantras that you have committed to in front of the teacher and the Three Jewels.
Complete the recitation as soon as possible, then you will be prepared with certain merit accumulation.
Whenever death knocks on the door, it's at your convenience, I think.
I have heard that some “elderly Bodhisattvas” (senior practitioners) here often say:
His Holiness is waiting for us in the Buddhafield of Ultimate Bliss.
We are queuing here to go there.
This is a good description.We should have such conviction.
Lord of Buddha also told us in Tantric texts:
Those who do not have abundant wisdom but have devoted faith can easily attain accomplishment;
they can easily take rebirth to the Pure Land.
I hope everyone has such determination for transference.
There are four causes for transference to the Buddhafield of Ultimate Bliss as we have learned:
clearly visualize the merit-field, accumulate virtues and purify obscurations
generate Bodhichitta, and make the aspiration and dedicate the merits to the transfterence.
The most important one is to visualize the Buddha
and to ceaselessly yearn for the transference, to have a strong intention.
When you have strong intention, other causes would naturally come together.
Mipham Rinpoche clearly stated in his relevant teachings:
If there is no strong aspiration
even if one recite the name of Buddha Amitabha day after day, he might not necessarily be able to get transfterred to the Pure Land.
Thus we should keep it in mind constantly:
When I leave this world
I must go to the Buddha Amitabha.
With this kind of faith, it's going to be fairly easy.
In this degenerating time, there are some intellectuals
who create many unfavorable circumstances for the Pure Land teachings.
They use various worldly principles
to argue that transference to the Pure Land is not that easy. There are various wrongful views.
Regarding this aspect, when I was giving teachings on the "Teachings of the Pure Land"
I talked about many theories. You should be able to understand.
Thus, on one hand we should generate the aspiration of transference to Pure Land, recite the Aspiration Prayer of Transference to the Buddhafield of Ultimate Bliss as many times as you can.
On the other hand,we should read more teachings on the Pure Land.
This practice is a terma revealed by great terton Lerab Lingpa
and hidden by Padmasambhava for poor beings in the degenerate age.
After a long period of time, some teachings gradually
lose their blessings due to the weak merit of all beings.
Due to these happenings, Padmasambhava
entrusted some Dharma protectors to take care of some teachings and sublime liturgies at that time
and hid them in some Tibetan lakes, caves, seas,
some in mid-air, or in awareness wisdom. 以及包括虚空\n或者是一些觉性智慧当中
After having entrusted the Dharma protectors for protection, Padmasambhava also prophesied who would reveal which.
Later on, including the 108 very renowned great tertons
thousands have appeared to reveal termas in Tibetan Buddhism.
Some people abroad do not know what a terma is.
In particular, some people in the Chinese region have very strong discriminative minds.
Those who studied quite a lot of Materialism often question:
How did Padmasambhava hide them at that time?
What did he use to dig into the rocks when he hid termas in them?
They have many limited thoughts.
But such a manner of revealing treasure texts is inconceivable in many aspects.
Regarding this, there are indeed many teachings about terma(revealed treasure)in Tibetan Buddhism.
I really thought about explaining it before, but I never had the time.
This method for practice is a terma. The special feature of a terma is that
the pure blessings and transmissions of terma sutras
are not harmed in the slightest
when various unfavorable circumstances appear,
such as the destruction of the Three Jewels and taint to the sacred mountains during the Cultural Revolution.
In a certain age, when a terma is revealed by a terton,
its blessings are very very sublime.
Thus when the blessings of other Buddha dharmas are close to disappearing
the blessings of Great Master Padmasambhava’s termas are like a fierce blaze,
alight in the mind of all beings.
Therefore, especially in the degenerate age
if we rely on such terma for practice, we will surely attain accomplishment.
Lately during the Sukhavati Dharma Assembly
you might also have this feeling:
Despite being in the Dharma degenerating age, the five kasaya periods of turbidities,
there are still so many people here, what a crowd!
Especially in the afternoon, if you have a look right after you finish the day of the Dharma Assembly
the valley is filled with people. When I noticed this before
I thought: so many people have been reciting the name of Amitabha Buddha with one voice.
It is indeed a prospering time of Buddha Dharma
and a warm feeling of joy is stirred up in my heart.
This is the blessing of terma. It is what a terma is.
Great Terton Lerab Lingpa as you also know
was the previous incarnation of His Holiness Jigme Phuntsok Rinpoche, the teacher of the 13th Dalai Lama.
He revealed more than twenty termas.
As described in some of his prayer texts,
he is the embodiment of Padmasambhava, Vajra Varahi
and Dorje Dudjom (one of Padmasambhava’s ten main disciples).
He was the emanation of all three, and a renowned yogi in Tibet.
If you look into his writings, he was not only a terton
but also a very accomplished writer.
After reading his works such as poetry, history, and Dharma songs
followers like us are filled with admiration.
This terma was revealed by the Terton master
and copied down by the 13th Dalai Lama from the original.
In the entire history of this degenerate age
such sublime teachings are very rare.
You should know a little bit about the background. Now the text goes like this:
[Homage to Amitabha!]\n[The method for the practice of Amitabha]
[First go for refuge and give rise to bodhichitta]\n[Then engage in this meditation and recitation.]
First we take refuge and generate bodhichitta, we should know
when you chant the ritual
if you can recite in Tibetan, of course you chant in Tibetan.
If you really can not follow the Tibetan pronunciation
I think it is ok to use Chinese. His Holiness also gave this permission before.
It's nothing wrong. Both languages are ok.
But you must take refuge and generate bodhichitta before chanting.
As we know, when taking refuge we should think:
I now take refuge in Guru Buddha Amitabha and all Buddhas, Bodhisattvas, Dharma, and holy beings.
This is the meaning of taking refuge. I have repeated many times before:
I wholeheartedly trust in you.
I entrust my body, speech and mind to you
regardless of happiness or suffering from now onwards
no matter what, I am your disciple who has taken refuge in you.
Take such an oath in front of the Three Jewels.
This is called "taking refuge".
Then we may chant any prayer of taking refuge.
Whichever prayer is picked, we chant it three times.That was about taking refuge.
Next, generate bodhichitta. The same principle is applied to reciting the verse of generating bodhichitta.
While you chant, give rise the thought:
From now onwards, I vow to benefit all beings
and not just to benefit particular beings.
As taught in the Way of the Bodhisattva(Bodhicharyavatara)
boundless beings are drowning in the ocean of suffering Samsara.
In order to dispel physical and mental affliction of these beings,
I vow to do everything that I can
to lead these beings who all have been my kind parents to liberation.
Liberation is not mere freedom, but the fruit of perfect and unsurpassable enlightenment.
We should generate such a mind.
Then chant the text of generating bodhichitta once or three times.
That was taking refuge and generating bodhichitta.
When you practice Dharma, you must take refuge first,then generate bodhichitta
After chanting the verse of generating bodhichitta,we start visualization.
In this text, you are to visualize as such:
[Meditate on the all-pervasive loving compassion]\n[from the empty state of all phenomena.]
[From that state of emptiness-compassion]\n[all that appears or exists is the Buddhafield of Ultimate Bliss, in its center]
First, this method is classified as tantric teaching.
It is a practice of the generation phase in mantrayana.
You know usually there is no such practice in the Sutrayana tradition.
The Pure Land school mainly requires practitioners to concentrate on recitation of Amitabha's name.
Usually there is not much visualization besides recitation.
If you do visualize, in front of yourself
you visualize the appearance of Amitabha,that is enough.
This is an ordinary practice of the Sutrayana tradition.
Of course the Tantrayana tradition has inner tantra and outer tantra practices.
This is an outer tantra practice.
Some outer tantra practices require practitioners to visualize themselves as an ordinary person
with the Buddha Amitabha in the front.
Just as if you were friends, or a master and a servant.
It's also different between carya tantra and kriya tantra.
But here, we should visualize ourselves as Buddha Amitabha,
hence this is a rather profound practice.
Some practitioners knew nothing about teachings in the Tantrayana tradition.
When they hear this, they are confused: How can I turn into Buddha Amitabha?
About this question, somehow they cannot figure it out?
If I visualize Buddha Amitabha in front of myself and I supplicate for siddhi,
that should be fine.Because I am an ordinary person and Amitabha is the Buddha.
But now if visualizing yourself as Buddha Amitabha
is a bit difficult for you, that means you have yet to build a foundation for Tantrayana practices.
Better first practice some methods of Sutrayana teachings gradually.
When you practice in the Sutrayana way,
if you are able to clearly visualize, then clearly visualize the Buddha Amitabha.
If you really cannot,
put up a picture or a statue of Buddha Amitabha in your meditation hall,
In front of that you make offerings, pray, and
with very firm faith you recite the Amitabha’s name
or his heart mantra.
This depends on your own situation.
Of course, if you have just received the empowerment here, you should use the method of the generation phase.
I suggest that we should try to practice in the generation phase.
At the begining, such practice of the generation phase is very cumbersome -
sometimes it is difficult to visualize. It's normal.
But over time, you will be able to completely visualize.
If you can visualize, then it is very easy to gain rebirth in the Buddhafield of Ultimate Bliss when the time comes.
Visualize yourself as Buddha Amitabha.
When the time comes, you only have to clearly visualize and in a split second you will accomplish the transference.
Very convenient at that time.
Therefore when we practice
we should use the tantric practice which is the most sublime.
As I said earlier,
after taking refuge and generating bodhichitta,
when you need to visualize, do it while chanting.
You only need to chant the following liturgy once. While you chant it, visualize that:
all phenomena become the empty state.
Just as ascertained in Fundamental Wisdom of the Middle Way,
it is neither existing nor not-existing, and is the great emptiness apart from four conceptual extremes and eight extremes of conceptual elaboration.
Except for the Buddhas and Bodhisattvas,
sentient beings of the three worlds know nothing about this kind of emptiness, they only drift in samsara.
Although the nature of all phenomena is emptiness
everyone in the world is so attached to mundane matters,
whether family, relatives and friends,
relationships or career
that various trivial matters fill your mind.
Poor beings -
when can they attain the fruit of perfect, unsurpassable enlightenment?
Compassion arises from the depth of our heart.
They never know that the nature of all phenomena is emptiness. These poor beings
are pitiful. We shoulf generate compassion towards them.
This compassion and the state of emptiness that we mentioned just now
shall dissolve together with each other in the end and become a very coordinated state of mind.
Then all material worlds become the Buddhafield of Ultimate Bliss
and all sentient beings become its inhabitants.
That means, the entire external world
inside and outside of your house
is filled with seven jewels and water with eight merits, just as described in the Amitayurbhavana Sutra -
the pure and blissed Buddhafield filled with seven jewels and water with eight merits.
Beings in it are all Amitabha and his manifestations.
You shall visualize that
everything of the material world like the Sutra Hall and your house
are miraculous manifestations and appearances of the blissed Buddhafield of Amitabha.
All of us now seated here are manifestations of the Buddha Amitabha.
One Buddha can assume tens of thousands of manifestations.
Everything we see, yaks and crows
and various kinds of creatures
all become emanations of Buddha Amitabha.
This is the visualization of purity. Visualize that all phenomena are the Buddhafield of Ultimate Bliss.
After this, you start to visualize about yourself.
Visualize as such: 自己观想的时候
[Upon a lotus and moon seat, rests one's awareness as a syllable HRI]\n[Light rays radiate from it, accomplishing the two kinds of benefit]
[One transforms naturally into the transcendent accomplished conqueror]\n[Amitabha,the Buddha of Limitless Radiance, red in color.]
As we have visualized just now, everything becomes the state of the Buddhafield of Ultimate Bliss.
After that, in the midst of the Buddhafield of Ultimate Bliss
your heart turns into a syllable HRI in red.
The red syllable HRI rests upon a lotus flower with eight petals,
twelve petals or thirty-two petals. The lotus flower of such size
has a purple-red stamen.
Upon the stamen is a moon seat.
Upon the moon seat rests a syllable HRI in the Tibetan language.
Visualize that your heart turns into the Tibetan syllable HRI in red
Then this syllable HRI starts to radiate light in red
and brings the two kinds of benefit.
Bringing the two kinds of benefit means that by radiating countless rays,
on each end of the rays appear offerings such as eight auspicious symbols and the seven attributes of royalty.
All these are offered to Buddhas and Bodhisattvas of all directions.
By doing so, your obscurations since beginningless time are all purified and perfect merits are accumulated.
By accumulating merits and purifying obscurations, self-benefit has been perfected.
This is called to perfect self-benefit.
The syllable HRI continuously radiates light,
penetrating the entire six realms of samsara.
Beings in the six realms have all kinds of afflictions, for example:
sufferings of heat and cold in hell, sufferings of hunger and thirst for pretas,
sufferings of slavery for animals, sufferings of birth, old age, illness, and death for humans,
sufferings of death and falling for heavenly beings and sufferings of war for the Asuras.
All these sufferings completely disappear.
This is to benefit others.
It is very essential to visualize the light in this way.
Indeed we are now practicing every day. I don't know how much you have visualized as such though.
After perfecting the two kinds of benefits
the syllable HRI turns into the transcendent accomplished conqueror Buddha Amitabha immediately.
That means your heart was the syllable HRI
after perfecting the two kinds of benefits.
Immediately the HRI turns into the transcendent accomplished conqueror Buddha Amitabha, in red.
Here we know the meaning of "the transcendent accomplished conqueror:"
"transcendent" means beyond samsara and nirvana;
"accomplished" means possession
of Buddha's Ten Powers,Four Fearlessnesses, Eighteen Exclusive Dharmas -
these inconceivable qualities;
and "Conqueror", here means the one who eliminates all worldly hindrances,
namely obscurations of negative emotions, conceptual obscuration and obscurations caused by the four Maras.
That is one of ten epithets for Lord Buddha.
Lord Buddha is named the transcendent accomplished conqueror, bhagavan or Tathagata.
It means, after we "bring the two kinds of benefit"
we are transformed into Buddha Amitabha with infinite merits.
In the Sutrayana traditions
there is no such practice of visualizing yourself as Amitabha and cultivating the Buddha Pride.
But today the generation phase we talk about requires us to visualize in this way.
Then visualize your appearance as Buddha Amitabha in the color of ruby,
looking particularly noble, and evoking faith of those who see you.
Such an Amitabha appearing solemn and noble.
Of course if you can visualize clearly
you can also visualize that next to Amitabha are Bodhisattva Avalokiteshvara, Bodhisattva Mahasthamaprapta
and numerous holy beings as the retinue.
This is the method for visualizing the Buddha-figure.
After that, proceed to visualize in detail:
[He has one face; his two hands rest in the mudra of equipoise]\n[Holding a begging bowl filled with nectar]
[His two legs are in the posture of immutability]\n[His enlightened body is clothed in the three Dharma garments]
Amitabha's appearance
signifies the qualities that are beyond the four conceptual extremes and eight extremes of conceptual elaboration.
He has one face.
"Two hands" symbolize the qualities of wisdom and skillful means.
“Mudra of equipoise” represents the union of wisdom and skillful means.
Hands in the Mudra of equipoise means right hand on top, left hand beneath.
Hands are in the Mudra of equipoise:
upon them is a begging bowl full of nectar.
“Full of nectar” represents that
Amitabha can fulfill the wishes of all beings with his teachings.
So the teachings are signified with the bowl full of nectar.
“Two legs in the posture of immutability” indicates that he dwells neither in samsara nor in nirvana.
And “Three Dharma garments” are the inner garment, upper robe, and outer robe.
Buddha Amitabha assumes the monastic form.
Thus visualize this kind perfect body of nobility.
Of course now this is all about describing yourself. You visualize yourself in this way.
For some of you who
have never done visualization before,it could be difficult for you to do it sometimes.
If you really struggle in the beginning
you can put up a large picture in front of you to help.
Lately during the Sukhavati Dharma Assembly, behind the sutra hall of the laity center
the entire side of the mountain is covered with a large-scale thangka of Buddha Amitabha.
You should go to the opposite side or under the mountain, gaze at it and practice visualization.
And if you can visualize quite well while looking at the thangka
then when you close your eyes Amitabha's apprearance
will arise in your mind naturally.
At that stage it's very easy to visualize yourself as Buddha Amitabha.
Visualize in this way, and then
[The marks and signs (of enlightenment) are utterly perfect]\n[He is the supreme personification of the five kayas of the Buddha]
[Appearing, but with no inherent nature]\n[In his heart, upon a moon, is a red HRI.]
As just visualized, Buddha Amitabha's appearance
possesses thirty two major marks and eighty minor signs of enlightenment, and perfected all awakening of the truly omniscient Tathagata
embodies Dharmakaya, Sambhogakaya, Nirmanakaya, manifest Bodhikaya and unchanging Vajrakaya,
the five Perfect kayas.
Such a body is not like the physical bodies of human beings
with internal organs like the liver and intestines in it.
Not like that. It appears but has no inherent nature.
Appearing yet devoid of an inherent nature, just like the reflections in a mirror
or rainbows in sky.
In terms of appearance, every single detail
is clear without any fuzziness.
In terms of emptiness, there is not a single element of substance.
He is not flat like the image from the thangkas
nor is he like statues that have tangible substance.
Thus when we visualize, we must think of
appearance but with no inherent nature, just like images in a mirror.
At the heart-center in his body
is a white moon seat as thin as a mustard seed.
Upon the moon seat, visualize another red HRI.
Some relevant teachings of the generation phase describe this syllable HRI
as being particularly thin, as thin as the tip of a hair;
as thin as being drawn with a very sharp penpoint.
Many teachers have also taught this:
if we can visualize the moon seat and in the midst
the seed syllable of Amitabha,the red HRI very thin,
other noticeable thoughts will all be blocked out.
The mind enters such a state of concentration through meditating on a subtle detail.This is essential.
That is why in some practices of the generating phase
you visualize the moon seat and seed-syllable
in a very detailed way.Very detailed.
After this is done
[The mantra circles it clockwise]\n[Radiating light, and all the Sugatas]
[Just as visualized, are invited and dissolve]\n[DZA HUNG BAM HO]
Just then you visualize a very thin red HRI at the heart center.
Now encircling "HRI" clockwise
stand vertically the syllables “OM AMIDEWA AYU SIDDHI HUNG”.
Next we have a mantra wheel.
We visualize in a way that all syllables stand vertically.
As for this mantra, the wheel does not need to rotate.
Usually, some other practices in Mahayoga practice require rotation of the mantra wheel. There are a variety of practices.
But it is not required here. As it is not required
you don't have to overthink
and make up details like rotation and so on,
or ask too much. Some people have very strong discriminative minds.
You don't have to visualize anything more beyond this teaching.
It is quite good already if you are able to visualize this.
A few Dharma friends don't visualize what they should
but make up many extra details to visualize.
Like "How does this mantra rotate?"
"What is the size?" or" Roughly where is it positioned?"
"What's the speed of rotation after all?"
"How many times should it rotate per second?"
None of these is required.
If not required you don't have to add discriminative thinking here.
Just visualize according to the instruction.
As I explained earlier, this mantra wheel radiates infinite rays
penetrating Buddhafields of ten directions where incalculable Buddhas reside.
And after the light radiates onto countless Buddhas
all Buddhas assume the appearance of Buddha Amitabha.
Like raindrops or snowflakes melting into the sea
all these Amitabhas
all dissolve into the Buddha Amitabha (yourself) as just visualized.
That is, they all dissolve into your own body.
At that time, chant the (invitation) mantra of “Dza Hung Bam Ho”.
"Dza Hung Bam Ho" is the mantra that means "invite", "merge into" and " become one".
In chantings of an empowerment
the mantra "DZA HUNG BAM HO" is very often used.
So basically that was about how to visualize in a rather extensive way.
Now you are able to visualize, right?
Let me repeat one more time: first visualize that all phenomena are in a state of emptiness,
then evoke compassion for all beings from this state of emptiness. After that
when your compassion and emptiness become one
all phenomena thereafter become the various noble appearances of the Buddhafield of Ultimate Bliss.
In the midst of this Buddhafield is a white lotus.
Above the center of the lotus is a red HRI transformed from your own mind.
The HRI radiates rays of red light bringing two kinds benefits. After that
the red HRI immediately transforms into the Buddha Amitabha.
You all should be clear about the particular color of Amitabha's body.
In the midst of this Amitabha's heart
visualize that upon a white moon seat rests a syllable HRI in red
which is surrounded by "OM AMIDEWA AYU SIDDHI HUNG,"
the mantra in Tibetan syllables.The mantra wheel radiates rays of light
to invite all Buddhas from their Buddhafields in ten directions and merge into the Amitabha transformed from yourself.
Then chant"Dza Hung Bam Ho". You and Buddha Amitabha are inseparable.
Then heighten such Buddha Pride.
This is a visualization practice.
Everyday when you do your recitation, can you visualize as such?
If one doesn't do it
but merely chants “Om Amidewa Ayu Siddhi Hung Hri”
then such verbal chanting (is not very useful).
In Chinese Buddhism there is some
mindfulness on the nature of the Buddha, visualizing the Buddha, contemplating the Buddha image and reciting the Buddha name.
Take reciting the Buddha name for example: if you merely recite verbally
"Namo Amitabha..." all the time
yet never think about how Amitabha looks in your mind
nor generate aspiration of transference to the great bliss realm,
only "namo namo..." like that,
it is unlikely to be very meaningful.\nThis type of recitation is not so important.
Thus during these days of the Dharma Assembly, everyday when you recite
I really would like you, our Dharma friends seated here
to recite in the state of the generating phase.
Even if you only recite 100 times
the merit and effect is immense
because this is required by the Terton Masters and Padmasambhava.
This is the requirement for recitation of the heart mantra.
If you only recite Amitabha's name
sometimes it is not a requirement.
But when we recite the mantra, it is necessary.
So how many times have you recited?
Have you done any recitation? How many time? Come on! 20,000?
How did you do your recitation of the 20,000 times? What did you visualize?
Really? Did you visualize?( Yes. Roughly.)
What do you mean by"roughly"?
Well.So after “Dza Hung Bam Ho”
[Light radiates from the mantra, bringing the two kinds of benefit.]
"Bringing the two kinds of benefit" means benefiting yourself and benefiting others.
After that, the next is
[All forms, all appearances, are pure as Amitabha]\n[All sounds, all hearing, are in essence the sound of the mantra.]
[All concepts are as pure as the five wisdoms.]\n[Recite from the state of great bliss.]
After visualizing all Amitabhas merging into your own body
the mantra wheel radiates light rays bringing two kinds of benefit. Then
all appearances of beings are visualized as pure as Amitabha.
Sometimes a few people might think:
"How can all beings turn into Amitabha?"
As I explained just now, it is absolutely possible.
As long as you have a pure mind when you see a person or an animal,
think he is an appearance of Amitabha.
Even if you come across a bad person, even he is an emanation of Buddha Amitabha.
Bad guy in appearance, manifestation of Amitabha in fact.
If, sometimes we see some officials sent by the king
even if one is very bad, in fact he is still sent by the king so I cannot offend him.
In your mind you have a different attitude towards him.
The world of sentient beings is as such.
The world of materials that includes all the external mountains and rivers of the earth
and all the forms of earth, water, fire and air
is Amitabha’s Buddhafield of Ultimate Bliss.
Although what we see with our eyes are the uneven earth and various noisy circumstances
actually it is our illusion of the appearance of the Buddhafield of Ultimate Bliss.
The sounds you hear,whether of humans or birds,
of earth, water, fire, air, or of various musical instruments,
are all our illusion of the sound of Amitabha's heart mantra. This may be easy to visualize.
Whether you hear harsh speech or the noise of a tractor
or the sounds of various sorts and varieties in the city
think they are all the perfect sounds of Amitabha's heart mantra.
As for the thoughts in your mind: desire, hatred, ingorance
or some other positive kindness, compassion, all these thoughts -
consider them all as no different from Amitabha's wisdom.
As long as we think like this in daily life
we can absolutely achieve purification.
Meditation on purity is found not only in our Tibetan Buddhism.
I have previously read a true story in Chinese Buddhism:
there is a county called Zitong in Sichuang Province
where there was a village woman in her forties.
The story of her transference to the Pure Land by reciting Amitabha's name was later made into a movie.
Actually it was real. This story has truely taken place.
Just at the beginning, she was about to start her practice of recitation of Amitabha's name and become a vegetarian.
But her husband was very evil so he did not allow her to become a vegetarian or recite Amitabha's name.
In particular when she ate vegetarian food, she was rather kind-hearted
so she cooked her husband meat and herself vegetarian food.
He often took pieces of meat and put it into her bowl
and told her "there’s no fault in eating meat, but cooking meat is wrong"
In this way gradually the wife had to comply with him.
Then she also started to eat meat.
After she had started eating meat, her husband thought he was very skillful
and felt that he must later find some way to make her stop reciting Amitabha's name.
When she was doing her recitation, he often forced her to do evil actions.
Especially when he slaughtered pigs every morning
he asked his wife to hold the pigs' legs.
Then while he was slaughtering the pig
he said, "Slaughtering pigs is not evil but holding a pig's legs is"
In this way, the wife couldn't really cope with it.
Gradually she dared not recite the name of Amitabha aloud any more.
Three years passed like this.
Three years later, one day she spoke to her husband:
"It’s time for me to go back. I am going back home soon."
And her husband said: "But nothing is there in your maiden home. Your parents passed away long ago.
Why are you going back? Your home is here."
She said: "The home I meant is the Buddhafield of Ultimate Bliss.
In fact when I practiced the recitation of Amitabha's name
you've been particularly evil. You didn't allow me to recite the Buddha's name, or allow me to be vegetarian.
But I have been doing my recitation silently, never forgetting it in my mind.
Since then every single time I ate meat or held a pig's legs
while you slaughtered them, I did my recitation silently and prayed:
'Buddha Amitabha, I am really helpless.
But please lead these animals to the Buddhafield of Ultimate Bliss with your blessings and power!'
By doing that, all the pigs who died in my hands have all taken rebirth in the Buddhafield of Ultimate Bliss.
And Amitabha and they will come to pick me up
in three days. I am going to the Buddhafield of Ultimate Bliss."
At that time her husband thought that she talked nonsense and became mentally ill.
But three days later, a wonderful aroma permeated the inside and outside of her house
and various signs of auspiciousness appeared.
At that time, sitting on a chair, she recited Amitabha's name with her eyes closed.
Peacefully, she took rebirth to the Buddhafield of Ultimate Bliss before she had completed ten recitations of Amitabha's name.
By then he felt so much regret.
Later on he himself also got rid of his bad habits,
repented diligently, and became a good practitioner of the Pure Land school.
You see, in the story
she lived under the "high pressure policy" of her evil husband which forced her not to dare to do recitation
but in her mind she kept reciting the name of Amitabha - even when she helped in slaughtering pigs.
You have read this before, haven't you?
Namo Amitabha Namo Amitabha....
Whenever she was doing laundry or other things in daily life
Namo Amitabha Namo Amitabha....
It is just like what is taught in the Mantrayana traditions
all sounds that you hear, all forms that you see,
all thoughts that you have in your mind, all are manifested by Buddha Amitabha.
If we really can be in such a state whatever we are doing
in our daily routine,
working during the day, or resting during the night
everything is " Namo Amitabha Namo Amitabha..."
If we have such a mindset
and if everything we do and experience
are the pure manifestations of Amitabha
then we will surely take rebirth in the Buddhafield of Ultimate Bliss when we die.
The only problem is that we do not practice enough.
Indeed sometimes I feel that you already obtained this human form and have come across such a sublime practice of transference.
If you don't work hard
life is very short, especially for elderly people.
I've seen some senior practitioners try to memorize texts of Valid Cognition.
It is not so essential to memorize the texts of Valid Cognition. You'd do better to recite Amitabha's name simple-mindedly.
A seventy- or eighty-year-old just starting to memorize Valid Cognition cannot defeat anyone in debate
So I think you should realize that.
Some young people might think that
now we take up a career of spreading the Dharma and benefiting beings, when we get old we will recite Amitabha's name.
Perhaps some have this kind of thinking.
Even I have such thoughts. But time is not necessarily waiting there for us.
Some seniors wanting to take up a career of spreading the Dharma and benefiting beings now
might not have the capability.
In Tibetan Buddhism, one thing is really admirable:
when many senior people enter their fifties, or sixties, they
don't have to take care of anything at home
but wholeheartedly recite Amitabha's name and Avalokiteshvara's heart mantra.
Be sure to do this!
You need to have this kind of time planning for yourself.
Otherwise, of course don't even mention doing some meaningless matters, take
some meaningful actions such as memorizing texts of Valid Cognition and participating in debates.
I think for senior people in their seventies and eighties
winning a Valid Cognition debate is not necessarily a contribution to Buddhism.
That’s why just now we were reciting in the state
of great bliss. Great bliss means that
everything is the manifestation of Amitabha free from any afflictions.
If we speak from the perspective of absolute truth, it is beyond four conceptual extremes and eight extremes of conceptual elaboration.
Or if we speak from the perspective of appearance, all sufferings do not exist.
In such a state of great bliss, recite single-mindedly:
[OM AMIDEWA AYU SIDDHI HUNG HRI]
Continously recite as such until you have completed 300,000 times.
Everytime after we have recited for a certain time,
finally dedicate the merit:
[By this merit, may I speedily attain the Buddhahood of Amitabha]
[May I liberate all beings and lead them to attain unsurpassable perfect fruit]
Lastly, think that by this merit
all beings shall achieve the fruit of Buddha Amitabha.
And next, is the text in small font at the end of the Terma.
[The Root mantra in eleven syllables]\n[siddhi attainment upon recitation of three hundred thousand times.]
In total the root mantra consists of 11 syllables. If we recite this eleven-syllable root mantra
300,000 times, surely we will attain the Siddhi.
Attaining Siddhi means to accomplish, that is the transference.
This is vajra-speech of Buddhas and Bodhisattvas.You must have deep faith in it.
So this time when we participate the Dharma Assembly
no matter how busy you are, you must try to complete the recitation.
If you cannot complete it this time
try to finish it in a short period of time.
When you recite, as I explained earlier
everyday you shall visualize Buddha Amitabha. After that
we should say that all I have explained is rather simple.
If you can not visualize that anyway, there’s a simplified method:
I am the Amitabha. Then visualize a mantra wheel in the center of your heart
which radiates rays to benefit sentient beings, or invites all Buddhas and Bodhisattvas over to merge into Amitabha(yourself).
Keep reciting while abiding in such a state:
OM AMIDEWA AYU SIDDHI HUNG HRI... just keep reciting it.
After you have recited for a certain time when you would like to dedicate the merit.
You can either chant the following verse or the Aspirations of Samantabhadra
or chant the aspiration part of the Aspiration Prayer to Be Born in the Buddhafield of Ultimate Bliss.
These visualizations are rather important.
Of course there could be exceptional cases\nwhen one has extraordinary faith.
As written in the commentary on the Aspiration Prayer to Be Born\nin the Buddhafield of Ultimate Bliss
there was a practitioner in a place called Daduo in the Sershul area.
He didn't know Amitabha's appearance.
He just believed that Amitabha must be blue in color.
But by continuously reciting the Aspiration Prayer to Be Born in the Buddhafield of Ultimate Bliss single-mindedly
he attained transference. Such cases tell us that when you have great faith
even though you have no clear visualization,
by only reciting of Amitabha's name or heart mantra, you can also accomplish transference.
But we have come across such teaching.
Therefore we should be able to know very well what Amitabha looks like.
You must visualize with the aid of some thangka or picture.
Put the picture in front of you, then recite as you are instructed.
As required, the amount of recitation is 300,000 times. Actually 300,000 times
was also recorded in the Introdcution of Tripitaka in Chinese Buddhism.
The Introdcution of Tripitaka in Chinese Buddhism was written in the Tang Dynasty
by a master called Daoshi. He wrote in the book:
By reciting Amitabha's mantra of transference 300,000 times you
will ensure your rebirth in the Pure Land. There was such doctrinal evidence.
So I think not only that the terma text in Tibetan Buddhism
tells you to recite Amitabha's heart mantra 300,000 times,
but also that in Chinese Buddhism
one will see Amitabha after finishing reciting the mantra of transference 300,000 times, and
birth to the Pure Land is ensured. This is doctrinal evidence.
So the originaton of this teaching
is consistent with the teachings of other great masters.
[The appearance of the Buddha dissolves in non-duality]\n[Then dedicate the merit and make aspirations]
[To dispel untimely deaths in this life]\n[And may we gain rebirth to the Buddhafield of Ultimate Bliss]
[Fortunate beings shall therefore put this into practice]\n[Samaya!]
The last thing here means:
Just then you have visualized yourself as Amitabha
and the external world as the Buddhafield of Ultimate Bliss.
Now the entire realm of great bliss turns into light, you yourself(Amitabha) also turn into light, and
all the rest into the unconceptualized emptiness.
If we really have attained a certain realization in Great Perfection or Great Madhyamaka then
rest in such a state of realization.
If you don't have any realization
visualize that at last Amitabha and the Pure Land both turn into light and dissolve into the ultimate expanse.
Then don't think of anything, no thoughts at all.
Remain in such a state of emptiness for one or two minutes.
After that dedicate the merit together.
Think that all merit of this Dharma practice is dedicated to
the incalculable sentient beings. May they gain rebirth in the Buddhafield of Ultimate Bliss.
Generate such aspiration and dedicate the merit.
If you do so, this method for practice is very supreme.
We can dispel untimely hindrances and untimely death.
If I should be able to live 100 years but some hindrances appear
that lead to my death at 50, that is what an untimely death means.
So as a matter of fact, Amitabha and Amitayus are the same entity.
As long as you put it into practice diligently\nOM AMIDEWA AYU SIDDHI HUNG HRI...
actually you are Amitayus himself. Many people would like to live long
but if you take only negative actions, your long life is unlikely to be very meaningful.
Many lay practitioners wish for no unexpected illness when they have their physical examination in the hospital.
I must live this many or that many years. They have such wishes.
It's of no use by only wishing. You need to put this method into practice
to dispel untimely death and take birth in the Buddhafield of Ultimate Bliss in the next life.
Thus people who are fortunate enough to hear this teaching must put it into practice.
I think for those of you seated here
you really have very favourable circumstances to have come across such teaching.
If we look at history, there have been many people who have achieved accomplishment relying on the Pure Land teachings
not only in Tibetan Buddhism but also in Chinese Buddhism with even more cases.
Take Master Shandao, the second lineage master of Chinese Pure Land School as an example:
he also recited Amitabha's name wholehearted at an old age.
It was written in some histories
and in the Biographies of Buddhist Masters that
he did not sleep for more than 30 years.
For us, don't even mention 30 years,
for many Dharma companions if they don't sleep for three days they will make up for it by sleeping for six days.
He used to keep reciting Amitabha's name.Later he attained transference in a standing position.
At the moment he took rebirth he prayed:
May Amitabha come to pick me up. May Bodhisattvas bless me so that I can maintain the right view. May I take rebirth in the Pure Land.
After having recited this prayer, he attained transference in peace.
Of course I think he was one of the very renowned lineage masters in Buddhism
so maybe we can’t be compared to them. But there are also other
cases documented for example in books from the Ming Dynasty
like the Documentary of Transference to the Pure Land written by Master Lianchi. Not in the Tang Dynasty.
In the Ming Dynasty, Master Lianchi wrote the Documentary of Transference to the Pure Land. In the book
a parrot took rebirth by reciting Amitabha's name.
Besides that, in some modern documentaries of transference
sometimes animals take rebirth upon hearing some sutra chantings by monks and nuns;
dogs attained transference, roosters attained transference and so on.
There are many such cases. So sometimes I think:
we cannot compare ourselves to previous great masters,
the lineage masters of the Pure Land school or in Tibetan Buddhism masters
such as Chagme Rinpoche,Sonam Tsemo of Sakyapa, Bodhisattva Nagarjuna.
To compare ourselves to these accomplished beings
might be a bit difficult for us.
But sometimes I think if we compare ourselves to yaks, parrots and dogs,
they can't even pronounce Amitabha's name properly.
No matter how intelligent a dog is, it is certainly not as smart as I am.
I have the intention of learning Dharma and aspiration of taking rebirth in the Buddhafield of Ultimate Bliss.
Why don't I do recitation? Why cannot I take rebirth there?
You must have a strong aspiration in your heart.
A strong aspiration is very essential.
Nowadays many people don't really have any strong intention.
As H.H. Khenchen Jigme Phuntsok Rinpoche taught before:if your longing for the transference to the Buddhafield of Ultimate Bliss
is as strong as young people's longing for the person they’re in love with,
if what you have in your mind
is always about transference to the Buddhafield of Ultimate Bliss, and about the qualities of the Pure Land,
if you always have such aspiration, you are determined to take rebirth there.
However nowadays, whether monks and nuns or lay practitioners -
many people do lots of recitation of Amitabha's name verbally but actually they don't have any strong aspiration.
Without strong aspiration, it does not necessarily lead to transference.
So the wish that I must take rebirth in the Pure Land is very essential.
Mipham Rinpoche in the Nyingma School also taught:
If we have done recitation of Amitabha's name and cannot attain transference in this life
in the intermediate state or when we are dying,
you only need to visualize Amitabha.
Amitabha appears in front of you and you will immediately attain transference.
If Amitabha does not appear when you are on your deathbed
can you be mindful of the Buddha in the intermediate state?
If you are mindful of the Buddha
at that time by the power of your faith you can also take rebirth.
So whatever we do in daily life,
we should keep great faith towards Amitabha in our mind.
I personally have abundant faith in Amitabha.
I personally think since Lama Rinpoche also took rebirth in the Pure Land
all of us as disciples of his lineage
shall take rebirth there. With such extraordinary favorable circumstances
we certainly can make it. But the required recitation of mantras needs to be completed.
My major problem is time. I seem to have left some things unfinished.
I always feel that there’s not enough time.
We must make some time to accumulate the merit we need for transference.
Then whenever death arrives, we should not be concerned.
Don't ask: Can I live one day longer, or two days?
Doctor, please! Lama, please!
Please bless me to live for 100 years! Forget such requests.
You should think anytime I shall die, I must take rebirth in the Pure Land.
When death arrives, whether you are in the hospital
or somewhere else when some hindrances or death signs appear,
just as it was taught in the Six Bardos the other day\nyou should visualize your Guru.
At the very moment of leaving this human body the only thing to do is to visualize Amitabha.
If you visualize Amitabha, as Mipham Rinpoche said
the mind of a dying person is very volatile.
Once your faith and Amitabha's aspiration meet, the transference takes place instantly.
So here we have some extraordinary cause and circumstances.
This you need to be aware of. Compared with people elsewhere
disciples of our lineage have many advantages in terms of transference to the Pure Land.
In the worldly society people would think if you are connected to someone in upper leadership
and if you also have a bit of intelligence,
relying on the influence of high-position and your extraordinary connection to the upper leadership
should be uncommonly convenient to get you promoted.
Many people believe this. Likewise
H.H. Khenchen Jigme Phuntsok Rinpoche certainly had many signs
of transference to the Buddhafield of Ultimate Bliss. That is beyond any doubt.
The blessing of His Holiness and our own aspiration
together with those extraordinary aspirations of Amitabha: as
all these kinds of causes and circumstances come together
as long as we have the wish to take rebirth,surely we will make it.
Thus during the course of your recitation
you must have a strong aspiration, don't be half-hearted.
Everyday you chant "Namo Amitahha...." together with Sangha members in appearance
but without any thought of transference in your mind.
That kind of attitude is not very good and has to be corrected.
This method of practice was actually extracted by the 13th Dalai Lama
from the text of the original terma.
And at the end of this ritual
when H.H. Khenchen Jigme Phuntsok Rinpoche propagated it he stamped two seals on it:
one of Yonten Gyatso and the other of Tubden Choepel.
One was in His lineage teacher's name and the other in his own.
Wherever His Holiness went, whether abroad or at home
he always carried them
but never used them for unimportant matters.
In Rinpoche's entire life
he only used the seals for the most important matters.
As you also know, His Holiness's seals were used
when all of us commited to do recitation of the Tantra of the Single Son of the Buddha.
He stamped on the Tantra of the Single Son of the Buddha.
He also stamped on this sadhana for the practice of transference to Pure Land.
Why did he stamp these two seals?
It means that, as just explained,
if you have tireless pursuit and strong faith in the transference to the Buddhafield of Ultimate Bliss
and you complete doing recitations of Amitabha's heart mantra of 300,000 times, such practitioners
will certainly take rebirth there. As it is certain, similar to the worldly tradition:
As a guarantee, I'll take the responsibility.\nI give my signiture and I stamp on it.
In worldly society this is also a way of assurance.
So at that time H.H. Khenchen Jigme Phuntsok Rinpoche also
gave his assurance in the presence of thousands of followers, again and again.
He said with strong faith if you fulfill
the requirement of recitation of Amitabha's name or heart mantra
and you cannot attain transference, then I am a liar.
If I were not certain about it
I would never give my words to you in the presence of so many people.
H.H. Khenchen Jigme Phuntsok Rinpoche gave us very vajra words.
Until now I still have fresh memories about it.
Thus I think perhaps some of us seated here haven't seen His Holiness
but the blessing power of our lineage teachers is inconceivable.
Many people have seen some different signs in their dreams or during the day
that we should say His Holiness has taken rebirth in the Buddhafield of Ultimate Bliss.
For us seated here, time is short:
we don't know how long we have to live in this life. It's rather hard to tell.
So young or old
when we participate in the Dharma Assembly we must
diligently do recitations of the heart mantra, practice properly for these days.
Try to complete the recitation of 300,000 times of Amitabha's heart mantra.
If you do so, we will attain transference as His Holiness guaranteed.
Everyone should be sure of this.
We have come across such a supreme teaching:
even some animals in this world took rebirth by reciting Amitabha's name.
There are certain differences between us and these animals.
Thus we must also purify defilement. Purification is very essential.
The best for you is to recite Vajrasattva's heart mantra 400,000 times.
Then if you keep reciting Amitabha's name
I think you will certainly attain the transference.
Many people encounter this teaching at an old age.
I really think you are very fortunate.
Without good fortune,you wouldn't have come across such a sublime teaching at all.
Therefore we should have a joyful heart.
That's all for this brief explanation of the Practice of Guru Amitabha.